The Ahimsa-vrata, i.e., the vow of Ahimsa, has not only been elaborated in
theory in Jaina scriptures, as outlined above, but it has also been
implemented in practice to a very large extent by the followers of Jainism
- both ascetics and householders. It has been enjoined upon the ascetics
to observe the Ahimsa-vrata as a Mahavrata, i.e., a great vow, and this
religious injunction has been very meticulously observed from ancient
times to the present day by the Jaina Sadhus and Sadhvis, i.e., monks and
nuns. However, the Jaina scriptures, from the practical point of view,
allowed the Sravakas and the Sravikas, i.e., the male and female sections
of the laity, viz., the householders, to observe the Ahimsavrata as an
Anuvrata, i.e., a small vow. As such, the householders were required to
observe the Ahimsa-vrata with comparatively less severity but at the same
time without transgressing the basic tenets of Ahimsa. Naturally this
fundamental requirement made it necessary for the householders to put a
number of restrictions on their economic, social, cultural and other
activities connected with their livelihood and maintenance. This kind of
specific implementation of Ahimsa-vrata can be very clearly noticed from
the practical restrictions and conventions actually followed by the Jaina
householders in their activities like occupations and professions, food
and drink, and dress and decoration.

Occupations and Professions .

From the present state of Jainas it
appears that a predominantly large majority of them is engaged in some
kind of business. They are known as Baniyas or Vaniyas and are included
under the Vaisyas. The predominance of Vaisyas is, historically speaking,
a comparatively recent development because in ancient times Jainas were
found in all classes and especially among the Kshatriyas. But due to
various reasons the number of Jainas in other classes gradually dwindled
and in consequence we now notice that the followers of Jainism are mainly
Vaisyas.

The rules of conduct for laymen lay down
that a person should follow some kind of business or profession in a just
and honest way for the maintenance of his family The only restriction he
has to observe in the choice of his avocation is that it must not be of an
ignoble or degrading nature in the sense that it should not involve
wholesale destruction of life. The prohibited businesses are those of
butchers, fishermen, brewers, wine-merchants, gun-makers and the like. The
Jaina Scriptures mention fifteen varieties of business enterprises which
involve great injury to living beings and hence the Jaina laymen are
required to avoid them. They are such as those involving great use of
fire, cutting of trees or plants, castrating bullocks, clearing of jungles
by employment of fire, drying up lakes, rivers, etc.

It is generally believed that the main
principle of Jainism, namely, Ahimsa or not hurting any living being, bars
the Jainas from becoming the agriculturists or soldiers. But this is not
the case. The first Tirthankara, Lord Rshbhadeva asked the people to
follow six kinds of professions for their maintenance and both the
professions of an agriculturist and of a soldier were included in them.
Apart from this, we come across numerous references pertaining to
agriculture in Jaina literature from which it could be seen that in
general agriculture was not forbidden to Jainas. At present the main
occupation of the Jainas in Karnataka is that of agriculture. In regard to
them it is stated that except some of the larger landholders who keep
farm-servants the Jaina land holders, with the help of their women, do all
parts of field work with their own hands. They are considered as the
hardest working husbandmen who make use of every advantage of soil and
situation. Even in Gujaratha where the Jainas are mainly traders and
industrialists, there are some Jainas whose occupation is only
agriculture. From the fact that even in the days of Lord Rshabha, the
first Tirthankara, rules were made, among other things, regarding
politics, warfare and archery show that the Jainas were not averse to
fighting as such. In the past many Jainas were in the fighting forces of
the state as can be seen from a large number of Jaina generals and
warriors, and even now some are employed in the defense forces of India,
and are occupying responsible positions.

The Jainas follow practically all sorts
of avocations but they are mainly money-lenders, bankers, jewelers,
clothmerchants, grocers and recently industrialists. As they hold the key
positions in all these occupations, it is no wonder that a large
proportion of mercantile wealth of India passes through their hands. Apart
from occupations, Jainas have taken to professions also. They are found
mainly in legal, medical, engineering and teaching professions and
nowadays many Jainas are holding important responsible positions in
various departments of the Central and State Governments.

Food and Drink

The Jainas are very particular regarding
their food and drink. Since the ethical code of the Jainas is based on the
main principle of Ahimsa, we find its thorough application in the matters
of food and drink also. It has already been noticed that even householder
is required to possess Ashta Mulagunas or eight fundamental virtues which
are the observance of the five anuvratas and abstinence from the use of
flesh, wine and honey. The injunction against eating flesh of any living
being is quite obvious. The Jainas do not take food which involves the
slaughter of animals, fishes, birds, or anything that has five or less
sense-organs. That is why they have to abstain from eating Kandamulas,
that is, underground stems and roots like potatoes, onions, garlic,
reddish, turnip, carrot, beet-roots etc. which are supposed to contain a
multitude of small insects. Similarly, they must not eat fruits of Gular,
Anjeer, Pipal, Pakar and Banyan which are the birth places of mobile
beings. Further, it is necessary, for a Jaina to take his meals during
daytime because Himsa is inevitable when food is prepared or taken in the
absence of sunlight. Therefore the Jainas have to renounce night-eating
throughout the year and those who cannot do so all the time, at least do
it during the Chaturmas or the four months of rainy season when there is a
large growth of insects. Again, the Jainas are required to wipe most
carefully anything that is to be used for food, with a view to exclude as
tenderly as possible any of the tiny living creatures which might be found
in or on it. In the same way as a precautionary measure in avoiding injury
to very, small living beings, the Jainas have been enjoined to strain or
filter water, milk, juice, or any liquid drink before use. It must be said
to the credit of the Jainas that they do observe very scrupulously all
these rules regarding food. It is the outstanding feature of Jainas
throughout India that they are strictly vegetarians, never eat at night,
and always use strained water. It is said that when a Jaina traveler
wishes to quench his thirst at a tank or stream, he covers his mouth with
cloth, stoops down, and thus drinks by suction. This cleanly custom is
highly recommended for use everywhere.

Along with flesh, wine and all kinds of
intoxicants, or even stimulants, are prohibited. They are not considered
necessary for the life and well-being of the body. Wine is the birth place
of many beings which are generated in liquor and hence those who are
addicted to wine, necessarily commit Himsa. Further, it is stated that
wine stupefies the mind, one whose mind is stupefied forgets piety; and
the person who forgets piety commits Himsa without hesitation. Similarly,
pride, fear, disgust, ridicule, ennui, grief, sex-passion, anger etc. are
all forms of Himsa and all these are concomitants of wine. Like wine,
honey is also prohibited because it is considered that even the smallest
drop of honey very often represents the death of bees. If one uses honey
which has been obtained by some trick from honey-comb, or which has itself
dropped down from it, one necessarily commits Himsa in this case also,
because of the destruction of creatures of spontaneous birth born there.
In the same strain the Jainas have been advised not to use stale butter as
after a lapse of some time the butter becomes a birthplace of small beings
due to extreme fermentation.

As regards the question of food and
drink one thing must be remembered. Jainism admits that only liberated
souls are in a position to observe complete non-injury and that mundane
souls have to commit Himsa for their maintenance as life thrives only on
life. Though Himsa is unavoidable in the sustenance of life, Jainism, by
rules of conduct, tries to limit it for essential purposes only. The rules
of conduct never sanction injury, but they try to restrict it to the
lowest possible minimum, by taking into account the gradations of injured
living beings. The higher the stage of development of the injured being
is, (i.e., the closer it has approached the state of perfection), the
heavier the sin of the injury committed is considered to be. Thus, from
the practical point of view, the sin of hurting a plant is smaller than
that of hurting an animal, the sin of hurting an animal is smaller than
that on hurting a human being, etc. From this standpoint, it can be
understood why Jainism forbids flesh-eating, and, on the other hand,
objects little to the eating of vegetables. Therefore, what is enjoined on
Jainas is simply this : "Do not destroy life, unless it is absolutely
necessary for the maintenance of a higher kind of life".

Dress and Decoration:

The Jainas are required to pursue the
path of Ahmisa in the matter of dress also. They have not to wear the furs
and the plumes that are obtained by torturing their owners- animals and
birds. For the same reason the use of silken and woolen garments is
prohibited for all Jainas. Here we can mark the difference between the
Hindus and the Jainas. The Hindus do not consider silk as impure and they
use silken garments at the time of worshipping or taking their meals.

It is necessary for Jainas to restrict
the use of leather goods to the minimum. They have to avoid all leather
articles meant for decoration, for example, tiger-skin, deerskin, etc.,
and are required to use substitutes for leather goods wherever it is
possible, for example, belts, purses, straps for watches, etc., where the
use of leather goods is unavoidable they have to see that leather is
procured from naturally dead animals and not from slaughtered animals.

One of the rules of conduct meant for
laymen lays down that a Jaina should dress according to his means, and if
he has the means to dress extravagantly, still he should not do so. This
means that Jainas should not care much for their dress with a view to look
more beautiful. According to them the clothes should be sober, though not
somber, and they should not aim at displaying bodily contour, to excite
the passions of the beholder.